Ancient Histories and the EssenesRecorded by Philo, Josephus & Pliny |
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Works of Josephus Works of Philo
Beyond the Essene Hypothesis: The Parting of the Ways Between Qumran and Enochic Judaism
– the best work on middle Judaisms I have
read.
An excerpt from http://www.essene.com/ regarding ancient primary sources on the Essenes: Ancient writers such as Josephus, Philo, Pliny, Dio Chrysostom and Hippolytus of Rome spoke of the Essenes. Josephus speaks mainly of the Ossaeans of Qumran, while Philo speaks of the Theraputae who were a branch of the Nasaraean Essenes. First hand reports concerning the Essenes comes to us from the Jewish philosopher of the Egyptian dispersion, Philo of Alexandria, who lived between 30 B.C. and 40 A.D. Philo's writings about the Essenes comes down to us through two works, 'Quod omnis probus Fiber sit' and 'Apologia pro Judais.' The second work has been lost but the information was retained in Eusebius' 'Praeparatio Evangilica.' Another writer contemporary with the Essenes was Flavius Josephus, the famous Jewish historian and priest-general at the time of the Jewish war. His most elaborate description of this group is contained in 'The Jewish War', followed by an interesting, but far less detailed account in 'Jewish Antiquities.' Josephus wrote his first work sometime between 70 and 75 A.D., and the second somewhat later, but before 100 A.D., the year of his death. Another first-hand report concerning the Essenes comes from the Roman writer, Pliny the Elder, who, in his work entitled 'Natural History,' incorporated information about the sect, Pliny died in 79 A.D. There is, recorded in both Josephus and in the Talmud, the story of one Onias the Righteous, a man who was stoned to death in about 65 B.C. who was particularly saintly and who is believed to have been able to bring rain through his prayers. He is, according to Millar Burrows, thought to have been an Essene. About Philo Judćus: (Catholic Encyclopedia) Born about 25 B.C. His family, of a sacerdotal line, was one of the most powerful of the populous Jewish colony of Alexandria. His brother Alexander Lysimachus was steward to Anthony's second daughter, and married one of his sons to the daughter of Herod Agrippa, whom he had put under financial obligations. Alexander's son, Tiberius Alexander, apostatized and became procurator of Judea and Prefect of Egypt. Philo must have received a Jewish education, studying the laws and national traditions, but he followed also the Greek plan of studies (grammar with reading of the poets, geometry, rhetoric, dialectics) which he regarded as a preparation for philosophy. Notwithstanding the lack of direct information about his philosophical training, his works show that he had a first hand knowledge of the stoical theories then prevailing, Plato's dialogues, the neo-Pythagorean works, and the moral popular literature, the outcome of Cynicism. He remained, however, profoundly attached to the Jewish religion with all the practices which it implied among the Jews of the dispersion and of which the basis was the unity of worship at the Temple in Jerusalem.Toward the Alexandrine community and the duties which it required of him, his attitude was perhaps changeable; he possessed in his youth a taste for an exclusively contemplative life and solitary retreats; and he complains of an official function which forced him to abandon his studies. Later he became engrossed with the material and moral interests of the community. His "Allegorical Commentary" often alludes to the vocations to which the Alexandrine Jews were subjected; a special treatise is devoted to the persecution of Flaccus, Prefect of Egypt. The best-known episode of his life is the voyage he made to Rome in 39; he had been chosen as head of the embassy which was to lay before Emperor Caius Caligula the complaints of the Jews regarding the introduction of statues of the emperor in the synagogues. This hardship, due to the Alexandrians, was all the more grievous to the Jews, as they had long been known for their loyalty, and their attachment to the empire was doubtless one of the chief causes of anti-Semitism at Alexandria. The drawing up of the account of the embassy shortly after the death of Caius (41) is the latest known fact in the life of Philo.
Philo on the Essenes: They do not offer animal sacrifice, judging it more fitting to render their minds truly holy. They flee the cities and live in villages where clean air and clean social life abound. They either work in the fields or in crafts that countribute to peace. They do not hoard silver and gold and do not acquire great landholdings; procuring for themselves only what is necessary for life. Thus they live without goods and without property, not by misfortune, but out of preference. They do not make armaments of any kind. They do not keep slaves and detest slavery. They avoid wholesale and retail commerce, believing that such activity excites one to cupidity. With respect to philosophy, they dismiss logic but have an extremely high regard for virtue. They honor the Sabbath with great respect over the other days of the week. They have an internal rule which all learn, together with rules on piety, holiness, justice and the knowledge of good and bad. These they make use of in the form of triple definitions, rules regarding the love of Elohim, the love of virtue, and the love of men.They believe Elohim causes all good but cannot be the cause of any evil. They honor virtue by foregoing all riches, glory and pleasure. Further, they are convinced they must be modest, quiet, obedient to the rule, simple, frugal and without mirth. Their life style is communal. They have a common purse. Their salaries they deposit before them all, in the midst of them, to be put to the common employment of those who wish to make use of it. They do not neglect the sick on the pretext that they can produce nothing. With the common purse there is plenty from which to treat all illnesses. They lavish great respect on the elderly. With them they are very generous and surround them with a thousand attentions. They practice virtue like a gymnastic exercise, seeing the accomplishment of praiseworthy deeds as the means by which a man ensures absolute freedom for himself. …The Essenes live in a number of towns in Judea, and also in many villages and in large groups. They do not enlist by race, but by volunteers who have a zeal for righteousness and an ardent love of men. For this reason there are no young children among the Essenes. Not even adolescents or young men. Instead they are men of old or ripe years who have learned how to control their bodily passions. They possess nothing of their own, not house, field, slave nor flocks, nor anything which feeds and procures wealth. They live together in brotherhoods, and eat in common together. Everything they do is for the common good of the group. They work at many different jobs and attack their work with amazing zeal and dedication, working from before sunrise to almost sunset without complaint, but in obvious exhilaration. Their exercise is their work. Indeed, they believe their own training to be more agreeable to body and soul, and more lasting, than athletic games, since their exercises remain fitted to their age, even when the body no longer possesses its full strength. They are farmers and shepherds and beekeepers and craftsmen in diverse trades. They share the same way of life, the same table, even the same tastes; all of them loving frugality and hating luxury as a plague for both body and soul. Not only do they share a common table, but common clothes as well. What belongs to one belongs to all. Available to all of them are thick coats for winter and inexpensive light tunics for summer. Seeing it as an obstacle to communal life, they have banned marriage. About Flavius Josephus: (Catholic Encyclopedia) Jewish historian, born A.D. 37, at Jerusalem; died about 101. He belonged to a distinguished priestly family, whose paternal ancestors he himself traces back five generations; his mother's family claimed descent from the Maccabeans. He received a good education, and association with distinguished scholars developed his intellectual gifts, more especially his memory and power of judgment. He also made himself fully acquainted with and tried the leading politico-religious Jewish parties of his age -- the Essenes, Pharisees, and Sadducees.Impressed by the outward importance of the Pharisees and hoping to secure through them a position of influence, he attached himself to their party at the age of nineteen, although he shared neither their religious nor political views. He went to Rome in the year 64 with the object of procuring from Nero the release of some imprisoned Jewish priests, who were friends of his. He succeeded in winning the favor of Poppća Sabina, the emperor's consort, and through her influence gained his cause. But he was dazzled by the brilliant court life in the metropolis of the world, that he became ever more estranged from the spirit of strict Judaism, considering its struggle against paganism as useless. After his return to Jerusalem, the great Jewish revolt broke out in the year 66. Like most of the aristocratic Jews, Josephus at first discountenanced the rebellion of his countrymen, goaded into activity by their enslaved condition and outraged religious sentiments; when, however, fortune seemed to favour the insurgents, Josephus like the rest of the priestly nobility joined them, and was chosen by the Sanhedrin at Jerusalem to be commander-in-chief in Galilee. As such he established in every city throughout the country a council of judges, the members of which were recruited from those who shared his political views. He guided the diplomatic negotiations as well as the military enterprises with prudence and astuteness. In the beginning the Jews were successful, but later when the Roman General Vespasian advanced with the main army from Antioch to Galilee, burning and murdering, the insurgents either fled or sought shelter in their fortresses. For six weeks Josephus and the boldest spirits among the insurgents defended themselves in the almost impregnable fortress of Jotapata. In the summer of 67, the garrison being now exhausted from lack of water and other necessaries, the Romans stormed the citadel; most of the patriots were put to the sword, but Josephus escaped the massacre by hiding in an inaccessible cistern, and emerged only after receiving an assurance that his life would be spared. Brought before the victorious general, he sought with great shrewdness to ingratiate himself with Vespasian, foretelling his elevation, as well as that of his son Titus, to the imperial dignity. Vespasian, however, kept him as a prisoner, and it was only in the year 69, after he had actually become emperor, that he restored to Josephus his liberty. As a freedman of Vespasian, Josephus assumed in accordance with the Roman custom the former's family name of Flavianus. He accompanied the emperor as far as Egypt, when the latter had handled over to his son the prosecution of the Jewish War, but then joined the retinue of Titus, and was an eyewitness of the destruction of the Holy City and her Temple. At his personal risk he had tried to persuade the Jews to surrender. After the fall of the city he went to Rome with Titus, and took part in the latter's triumph. But these scenes did not trouble Josphus's sense of national honour; on the contrary, he accepted the privilege of Roman citizenship in recognition of his services, and was granted a yearly stipend and also lands in Judea. The succeeding emperors, Titus and his cruel brother Domitian, also showed themselves kindly disposed towards Josephus, and conferred on him many marks of distinction. At court he was allowed to devote himself unmolested to his literary work until his death, which occurred in the reign of Trajan (probably in 101). In his life, as in his writings, he pursued a policy midway between Jewish and pagan culture, for which he was accused by his Jewish countrymen of being unprincipled and hypocritical. His works were written in elegant Greek, to influence the educated class of his time, and free them from various prejudices against Judaism. The first work of Josephus was the "Jewish War" in seven books. This is mainly based on his memoranda made during the war of independence (66-73), on the memoirs of Vespasian, and on letters of King Agrippa. While his story of warlike events is reliable, the account of his own doings is strongly tinctured with foolish self-adulation. Josephus's second work, the "Jewish Antiquities", contains in twenty books the whole history of the Jews from the Creation to the outbreak of the revolt in A.D. 66. Books I-XI are based on the text of the Septuagint, though at times he also repeats traditional explanations current among the Jews in later times. He also quotes numerous passages from Greek authors whose writings are now lost. On the other hand he made allowance for the tastes of his Gentile contemporaries by arbitrary omissions as well as by the free embellishment of certain scenes. Books XII-XX, in which he speaks of the times preceding the coming of Christ and the foundation of Christianity, are our only sources for many historical events. In these the value of the statements is enhanced by the insertion of dates which are otherwise wanting, and by the citation of authentic documents which confirm and supplement the Biblical narrative. Book XVIII contains in chapter iii the celebrated passage in which mention is made of the Redeemer in the following words: About this time lived Yahshua, a man full of wisdom, if indeed one may call Him a man. For He was the doer of incredible things, and the teacher of such as gladly received the truth. He thus attracted to Himself many Jews and many of the Gentiles. He was the Christ. On the accusation of the leading men of our people, Pilate condemned Him to death upon the cross; nevertheless those who had previously loved Him still remained faithful to Him. For on the third day He again appeared to them living, just as, in addition to a thousand other marvelous things, prophets sent by Elohim had foretold. And to the present day the race of those who call themselves Christians after Him has not ceased.
Josephus on the Essenes: The sect of the Essenes maintain that Fate governs all things, and that nothing can befall man contrary to its determination and will. These men live the same kind of life which among the Greeks has been ordered by Pythagoras.The Essenes are Jews by race, but are more closely united among themselves by mutual affection, and by their efforts to cultivate a particularly saintly life. They renounce pleasure as an evil, and regard continence and resistance to passions as a virtue. They disdain marriage for themselves, being content to adopt the children of others at a tender age in order to instruct them. They do not abolish marriage, but are convinced women are all licentious and incapable of fidelity to one man. They despise riches. When they enter the sect, they must surrender all of their money and possessions into the common fund, to be put at the disposal of everyone; one single property for the whole group. Therefore neither the humiliation of poverty nor the pride of possession is to be seen anywhere among them. They regard oil as a defilement, and should any of them be involuntarily anointed, he wipes his body clean. They make a point of having their skin dry and of always being clothed in white garments. In their various communal offices, the administrators are elected and appointed without distinction offices. They are not just in one town only, but in every town several of them form a colony. They welcome members from out of town as coequal brothers, and even though perfect strangers, as though they were intimate friends. For this reason they carry nothing with them ashen they travel: they are, however, armed against brigands. They do not change their garments or shoes until they have completely worn out. They neither buy nor sell anything among themselves. They give to each other freely and feel no need to repay anything in exchange. Before sunrise they recite certain ancestral prayers to the sun as though entreating it to rise. They work until about 11 A.M. when they put on ritual loincloths and bathe for purification. Then they enter a communal hall, where no one else is allowed, and eat only one bowlful of food for each man, together with their loaves of bread. They eat in silence. Afterwards they lay aside their sacred garment and go back to work until the evening. At evening they partake dinner in the same manner. During meals they are sober and quiet and their silence seems a great mystery to people outside. Their food and drink are so measured out that they are satisfied but no more. They see bodily pleasure as sinful. On the whole they do nothing unless ordered by their superiors, but two things they are allowed to do on their own discretion: to help those 'worthy of help', and to offer food to the needy. They are not allowed, however, to help members of their own families without permission from superiors. They are very careful not to exhibit their anger, carefully controlling such outbursts. They are very loyal and are peacemakers. They refuse to swear oaths, believing every word they speak to be stronger than an oath. They are scrupulous students of the ancient literature. They are ardent students in the healing of diseases, of the roots offering protection, and of the properties of stones. Those desiring to enter the sect are not allowed immediate entrance. They are made to wait outside for a period of one year. During this time each postulant is given a hatchet, a loincloth and a white garment. The hatchet is used for cleanliness in stooling for digging and covering up the hole. Having proved his continence during the first year he draws closer to the way of life and participates in the purificatory baths at a higher degree, but he is not yet admitted into intimacy. His character is tested another two years and if he proves worthy he is received into the company permanently. … They are sworn to love truth and to pursue liars. They must never steal. They are not allowed to keep any secrets from other members of the sect; but they are warned to reveal nothing to outsiders, even under the pain of death. They are not allowed to alter the 'books of the sect, and must keep all the information secret, especially the names of the angels. The name of the Lawgiver, after Elohim, is a matter of great veneration to them; if anyone blasphemed the name of the Lawgiver he was sentenced to death. Those members convicted of grave faults are expelled from the order. In matters of judgement Essene leaders are very exact and impartial. Their decisions are irrevocable. They are so scrupulous in matters pertaining to the Sabbath day that they refuse even to go to stool on that day, They always give way to the opinion of the majority, and they make it their duty to obey their elders. They are divided into four lots according to the duration of their discipline, and the juniors are so inferior to their elders that if the latter touch them, they wash themselves as though they had been in contact with a stranger. They despise danger: they triumph over pain by the heroism of their convictions, and consider death, if it comes with glory, to be better than the preservation of life. They died in great glory amidst terrible torture in the war against the Romans. They believe that their souls are immortal, but that their bodies are corruptible. They believe the soul is trapped in the body and is freed with death. They believe that there is a place 'across the ocean' where just souls gather, a place reserved for the immortal souls of the just. The souls of the wicked, however, are relegated to a dark pit, shaken by storms and full of unending chastisement. Some of the Essenes became expert in forecasting the future. The Essenes declare that souls are immortal and consider it necessary to struggle to obtain the reward of righteousness. They send offerings to the Temple, but offer no sacrifices since the purifications to which they are accustomed are different. For this reason, they refrain from entering into the common enclosure, but offer sacrifice among themselves. They are holy men and completely given up to agricultural labor.
About Pliny the Elder (Bookrags.com): (23-79) was a Roman encyclopedist. His greatest and only surviving work, the Natural History, has been called one of the most influential books ever written in Latin. Pliny whose full name was Gaius Plinius Secundus, was born at Comum in the region north of the Po River and was educated in Rome. After the military career normal for his social rank, during which he served as a cavalry officer in Germany (47-57), he practiced law. During Nero's reign (54-68), Pliny found it prudent to concentrate on literature. He performed official tasks in various provinces for the emperor Vespasian (69-79), whom he knew well.Pliny's true occupations, however, which he practiced constantly, were reading and writing. He had a voracious hunger for knowledge of all kinds and was diligent in collecting it. Some of his 102 volumes, which were described by his nephew, Pliny the Younger, were On the Use of the Javelin in the Cavalry ….Pliny on the Essenes: To the west (of the Dead Sea) the Essenes have put the necessary distance between themselves and the insalubrious shore. They are a people unique of its kind and admirable beyond all others in the whole world; without women and renouncing love entirely, without money and having for company only palm trees. Owing to the throng of newcomers, this people is daily reborn in equal number; indeed, those whom, wearied by the fluctuations of fortune, life leads to adopt their customs, stream in great numbers. Thus, unbelievable though this may seem, for thousands of centuries a people has existed which is eternal yet into which no one is born: so fruitful for them is the repentance which others feel for their past lives!
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